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Sermons
Sermon
30

SERMON 30

Disclosing real facts about
assassination of Uthman Ibn Affan(1)
Amir al-mu'minin said:

If I had ordered his
assassination I should have been his killer, but if I had
refrained others from killing him I would have been his helper.
The position was that he who helped him cannot now say that he is
better than the one who deserted him while he who deserted him
cannot say that he is better than the one who helped him. I am
putting before you his case. He appropriated (wealth) and did it
badly. You protested against it and committed excess therein. With
Allah lies the real verdict between the appropriator and the
protester.

(1).
Uthman is the first Umayyad Caliph of Islam who ascended the
Caliphate on the 1st Muharram, 24 A.H. at the age of seventy and
after having wielded full control and authority over the affairs
of the Muslims for twelve years was killed at their hands on the
18th Dhi'l-hijjah, 35 A.H. and buried at Hashsh Kawkab.

This fact cannot be
denied that Uthman's killing was the result of his weaknesses and
the black deeds of his officers, otherwise, there is no reason
that Muslims should have unanimously agreed on killing him while
no one except a few persons of his house stood up to support and
defend him. Muslims would have certainly given consideration to
his age, seniority, prestige and distinction of companionship of
the Prophet but his ways and deeds had so marred the atmosphere
that no one seemed prepared to sympathise and side with him. The
oppression and excesses perpetrated on high ranking companions of
the Prophet had roused a wave of grief and anger among the Arab
tribes. Everyone was infuriated and looked at his haughtiness and
wrong doings with disdainful eyes. Thus, due to Abu Dharr's
disgrace, dishonour and exile Banu Ghifar and their associate
tribes, due to Abdullah ibn Masud's merciless beating Banu
Hudhayl and their associates, due to breaking of the ribs of
Ammar ibn Yasir, Banu Makhzum and their associates Banu Zuhrah,
and due to the plot for the killing of Muhammad ibn Abi Bakr, Banu
Taym all had a storm of rage in their hearts. The Muslims of other
cities were also brimful of complaints at the hands of his
officers who under intoxication of wealth and the effects of
luxury did whatever they wished and crushed whomever they wanted.
They had no fear of punishment from the centre nor apprehension of
any enquiry. People were fluttering to get out of their talons of
oppression but no one was ready to listen to their cries of pain
and restlessness; feelings of hatred were rising but no care was
taken to put them down. The companions of the Prophet were also
sick of him as they saw that peace was destroyed, administration
was topsy turvy and Islam's features were being metamorphosed. The
poor and the starving were craving for dried crusts while Banu
Umayyah were rolling in wealth. The Caliphate had become a handle
for belly-filling and a means of amassing wealth. Consequently,
they too did not lag behind in preparing the ground for killing
him. Rather, it was at their letters and messages that people from
Kufah, Basrah and Egypt had collected in Medina. Observing this
behaviour of the people of Medina, Uthman wrote to Muawiyah:
So now, certainly the
people of Medina have turned heretics, have turned faith against
obedience and broken the (oath of) allegiance. So you send to me
the warriors of Syria on brisk and sturdy horses.

The policy of action
adopted by Muawiyah on receipt of this letter also throws light
on the condition of the companions. Historian at-Tabari writes
after this:

When the letter
reached Muawiyah he pondered over it and considered it bad to
openly oppose the companions of the Prophet since he was aware of
their unanimity.

In view of these
circumstances to regard the killing of Uthman as a consequence of
merely enthusiasm and temporary feelings and to hurl it at some
insurgents is to veil the fact, since all the factors of his
opposition existed within Medina itself, while those coming from
without had collected for seeking redress of their grievances at
their call. Their aim was only improvement of the position, not
killing or bloodshed. If their complaints had been heard then the
occasion for this bloodshed would not have arisen.

What happened was that
when, having been disgusted with the oppression and excesses of
Abdullah ibn Sad ibn Abi Sarh, who was foster brother of
Uthman, the people of Egypt proceeded towards Medina and camped
in the valley of Dhakhushub near the city. They sent a man with a
letter to Uthman and demanded that oppression should be stopped,
the existing ways should be changed and repentance should be
offered for the future. But instead of giving a reply Uthman got
this man turned out of the house and did not regard their demands
worth attention. On this these people entered the city to raise
their voice against this pride and haughtiness, and complained to
the people of this behaviour besides other excesses. On the other
side many people from Kufah and Basrah had also arrived with their
complaints and they, after joining these ones, proceeded forward
with the backing of the people of Medina and confined Uthman
within his house, although there was no restriction on his going
and coming to the mosque. But in his sermon on the very first
Friday he severely rebuked these people and even held them
accursed, whereupon people got infuriated and threw pebbles at him
as a result of which he lost control and fell from the pulpit.
After a few days his coming and going to the mosque was also
banned.

When Uthman saw
matters deteriorating to this extent he implored Amir al-mu'minin
very submissively to find some way for his rescue and to disperse
the people in whatever way he could. Amir al-mu'minin said,
"On what terms can I ask them to leave when their demands are
justified?" Uthman said, "I authorise you in this
matter. Whatever terms you would settle with them I would be bound
by them." So Amir al-mu'minin went and met the Egyptians and
talked to them. They consented to get back on the condition that
all the tyrannies should be wiped off and Muhammad ibn Abi Bakr be
made governor by removing Ibn Abi Sarh. Amir al-mu'minin came back
and put their demand before Uthman who accepted it without any
hesitation and said that to get over these excesses time was
required. Amir al-mu'minin pointed out that for matters concerning
Medina delay had no sense. However, for other places so much time
could be allowed that the Caliph's message could reach them.
Uthman insisted that for Medina also three days were needed.
After discussion with the Egyptians Amir al-mu'minin agreed to it
also and took all the responsibility thereof upon himself. Then
they dispersed at his suggestion. Some of them went to Egypt with
Muhammad ibn Abi Bakr while some went to the valley of Dhakhushub
and stayed there and this whole matter ended. On the second day of
this event Marwan ibn al-Hakam said to Uthman, "It is good,
these people have gone, but to stop people coming from other
cities you should issue a statement so that they should not come
this way and sit quiet at their places and that statement should
be that some people collected in Medina on hearing some
irresponsible talk but when they came to know that whatever they
heard was wrong they were satisfied and have gone back."
Uthman did not want to speak such a clear lie but Marwan
convinced him and he agreed, and speaking in the Holy Prophet's
mosque, he said:
These Egyptians had
received some news about their Caliph and when satisfied that
they were all baseless and wrong they went back to their cities.

No sooner he said this
than there was great hue and cry in the mosque, and people began
to shout to Uthman, "Offer repentance, fear Allah; what is
this lie you are uttering?" Uthman was confused in this
commotion and had to offer repentance. Consequently, he turned to
the Kabah, moaned in the audience of Allah and returned to his
house.

Probably after this
very event Amir al-mu'minin advised Uthman that, "You should
openly offer repentance about your past misdeeds so that these
uprisings should subside for good otherwise if tomorrow people of
some other place come you will again cling to my neck to rid you
of them." Consequently, he delivered a speech in the
Prophet's mosque wherein admitting his mistakes he offered
repentance and swore to remain careful in future. He told the
people that when he alighted from the pulpit their representatives
should meet him, and he would remove their grievances and meet
their demands. On this people acclaimed this action of his and
washed away their ill-feelings with tears to a great extent. When
he reached his house after finishing from here Marwan sought
permission to say something but Uthman's wife Na'ilah bint
Farafisah intervened. Turning to Marwan she said, "For
Allah's sake you keep quiet. You would say only such a thing as
would bring but death to him." Marwan took it ill and
retorted, "You have no right to interfere in these matters.
You are the daughter of that very person who did not know till his
death how to perform ablution." Na'ilah replied with fury,
"You are wrong, and are laying a false blame. Before uttering
anything about my father you should have cast a glance on the
features of your father. But for the consideration of that old man
I would have spoken things at which people would have shuddered
but would have confirmed every such word." When Uthman saw
the conversation getting prolonged he stopped them and asked
Marwan to tell him what he wished.

Marwan said,
"What is it you have said in the mosque, and what repentance
you have offered? In my view sticking to the sin was a thousand
times better than this repentance because however much the sins
may multiply there is always scope for repentance, but repentance
by force is no repentance. You have said what you have but now see
the consequences of this open announcement, that crowds of people
are at your door. Now go forward and fulfil their demands."
Uthman then said, "Well, I have said what I have said, now
you deal with these people. It is not in my power to deal with
them." Consequently, finding out his implied consent Marwan
came out and addressing the people spoke out, "Why have you
assembled here? Do you intend to attack or to ransack? Remember,
you cannot easily snatch away power from our hands, take out the
idea from your hearts that you would subdue us. We are not to be
subdued by anyone. Take away your black faces from here. Allah may
disgrace and dishonour you."

When people noticed
this changed countenance and altered picture they rose from there
full of anger and rage and went straight to Amir al-mu'minin and
related to him the whole story. On hearing it Amir al-mu'minin was
infuriated and immediately went to Uthman and said to him,
"Good Heavens. How badly you have behaved with the Muslims.
You have forsaken faith for the sake of a faithless and
characterless man and have lost all wit. At least you should have
regard and consideration for your own promise. What is this that
at Marwan's betokening you have set off with folded eyes. Remember
he will throw you in such a dark well that you will never be able
to come out of it. You have become the carrier animal of Marwan so
that he can ride on you howsoever he desires and put you on
whatever wrong way he wishes. In future I shall never intervene in
your affair nor tell people anything. Now you should manage your
own affairs."

Saying all this Amir
al-mu'minin got back and Na'ilah got the chance, she said to
Uthman, "Did I not tell you to get rid of Marwan otherwise
he would put such a stain on you that it would not be removed
despite all effort. Well, what is the good in following the words
of one who is without any respect among the people and low before
their eyes. Make Ali agree otherwise remember that restoring the
disturbed state of affairs is neither within your power nor in
that of Marwan." Uthman was impressed by this and sent a man
after Amir al-mu'minin but he refused to meet him. There was no
siege around Uthman but shame deterred him. With what face could
he come out of the house? But there was no way without coming out.
Consequently, he came out quietly in the gloom of night and
reaching Amir al-mu'minin's place, he moaned his helplessness and
loneliness, offered excuses, and also assured him of keeping
promises but Amir al-mu'minin said, "You make a promise in
the Prophet's mosque standing before all the people but it is
fulfilled in this way that when people go to you they are rebuked
and even abuses are hurled at them. When this is the state of your
undertakings which the world has seen, then how and on what ground
can I trust any word of yours in future. Do not have any
expectation from me now. I am not prepared to accept any
responsibility on your behalf. The tracks are open before you.
Adopt whichever way you like and tread whatever track you
choose." After this talk Uthman came back and began blaming
Amir al-mu'minin in retort to the effect that all the disturbances
were rising at his instance and that he was not doing anything
despite being able to do everything.

On this side the
result of repentance was as it was. Now let us see the other side.
When after crossing the border of Hijaz, Muhammad ibn Abi Bakr
reached the place Aylah on the coast of the Red Sea people caught
sight of a camel rider who was making his camel run so fast as
though the enemy was chasing him. These people had some misgivings
about him and therefore called him and enquired who he was. He
said he was the slave of Uthman. They enquired wherefore he was
bound. He said Egypt. They enquired to whom he was going. He
replied to the Governor of Egypt. People said that the Governor of
Egypt was with them. To whom was he going then? He said he was to
go to Ibn Abi Sarh. People asked him if any letter was with him.
He denied. They asked for what purpose he was going. He said he
did not know that. One of these people thought that his clothes
should be searched. So the search was made, but nothing was found
on

him. Kinanah ibn Bishr
at-Tujibi said, "See his water-skin." People said,
"Leave him, how can there be a letter in water! Kinanah said,
"You do not know what cunning these people play. "
Consequently, the water-skin was opened and seen. There was a lead
pipe in it wherein was a letter. When it was opened and read, the
Caliph's order in it was that "When Muhammad ibn Abi Bakr and
his party reaches you then from among them kill so and so, arrest
so and so, and put so and so in jail, but you remain on your
post." On reading this all were stunned and thus began to
look at one another in astonishment.

A Persian hemistich
says:
Mind was just burst in
astonishment as to what wonder it was!

Now proceeding forward
was riding into the mouth of death, consequently they returned to
Medina taking the slave with them. Reaching there they placed that
letter before all the companions of the Prophet. Whoever heard
this incident remained stunned with astonishment, and there was no
one who was not abusing Uthman. Afterwards a few companions went
to Uthman along with these people, and asked whose seal was there
on this letter. He replied that it was his own. They enquired
whose writing it was. He said it was his secretary's. They
enquired whose slave was that man. He replied that it was his.
They enquired whose riding beast it was. He replied that it was
that of the Government. They enquired who had sent it. He said he
had no knowledge of it. People then said, "Good Heavens.
Everything is yours but you do not know who had sent it. If you
are so helpless, you leave this Caliphate and get off from it so
that such a man comes who can administer the affairs of the
Muslims." He replied, "It is not possible that I should
put off the dress of Caliphate which Allah has put on me. Of
course, I would offer repentance." The people said, "Why
should you speak of repentance which has already been flouted on
the day when Marwan was representing you on your door, and
whatever was wanting has been made up by this letter. Now we are
not going to be duped into these bluffs. Leave the Caliphate and
if our brethren stand in our way we will hold them up; but if they
prepare for fighting we too will fight. Neither our hands are
stiff nor our swords blunt. If you regard all Muslims equally and
uphold justice hand over Marwan to us to enable us to enquire from
him on whose strength and support he wanted to play with the
precious lives of Muslims by writing this letter." But he
rejected this demand and refused to hand over Marwan to them,
whereupon people said that the letter had been written at his
behest.

However, improving
conditions again deteriorated and they ought to have deteriorated
because despite lapse of the required time every thing was just as
it had been and not a jot of difference had occurred.
Consequently, the people who had stayed behind in the valley of
Dhakhushub to watch the result of repentance again advanced like a
flood and spread over the streets of Medina, and closing the
borders from every side surrounded his house.

During these days of
siege a companion of the Prophet, Niyar ibn Iyad desired to talk
to Uthman, went to his house and called him. When he peeped out
from the above he said, "O' Uthman, for Allah's sake give up
this Caliphate and save Muslims from this bloodshed." While
he was just conversing, one of Uthman's men aimed at him with an
arrow and killed him, whereupon people were infuriated and shouted
that Niyar's killer should be handed over to them. Uthman said it
was not possible that he would hand over his own support to them.
This stubbornness worked like a fan on fire and in the height of
fury people set fire to his door and began advancing for entering,
when Marwan ibn al-Hakam, Said ibn al-As and Mughirah ibn
al-Akhnas together with their contingents pounced upon the
besiegers and killing and bloodshed started at his door. People
wanted to enter the house but they were being pushed back. In the
meanwhile, Amr ibn Hazm al-Ansari whose house was adjacent to
that of Uthman opened his door and shouted for advancing from
that side. Thus through this house the besiegers climbed on the
roof of Uthman's house and descending down from there drew their
swords. Only a few scuffles had taken place when all except people
of Uthman's house, his well-wishers and Banu Umayyah ran away in
the streets of Medina and a few hid themselves in the house of Umm
Habibah bint Abi Sufyan (Muawiyah's sister) the rest were killed
with Uthman defending him to the last. (at-Tabaqat, Ibn Sad,
vol. 3, Part 1, pp. 50-58; at-Tabari, vol. 1, pp. 2998-3025;
al-Kamil, Ibn al-Athir, vol. 3, pp. 167-180; Ibn Abi'l-Hadid, vol.
2, pp. 144-161).

At his killing several
poets wrote elegies. A couplet from the elegy by Abu Hurayrah is
presented:
Today people have only
one grief but I have two griefs - the loss of my money bag and
the killing of Uthman.

After observing these
events the stand of Amir al-mu'minin becomes clear, namely that he
was neither supporting the group that was instigating at Uthman's
killing nor can be included in those who stood for his support and
defence but when he saw that what was said was not acted upon he
kept himself aloof.

When both the parties
are looked at then among the people who had raised their hands off
from Uthman's support are seen A'ishah, and according to the
popular versions (which is not right) the then living persons out
of the ten Pre-informed ones (who had been pre-informed in this
world by the Prophet for their being admitted in Paradise), out of
those who took part in the consultative committee (formed for
Uthman's selection for Caliphate), ansar, original muhajirun,
people who took part in the battle of Badr and other conspicuous
and dignified individuals, while on the side (of Uthman) are seen
only a few slaves of the Caliph and a few individuals from Banu
Umayyah. If people like Marwan and Said ibn al-As cannot be
given precedence over the original muhajirun their actions too
cannot be given precedence over the actions of the latter. Again,
if ijma (consensus of opinion) is not meant for particular
occasions only then it would be difficult to question this
overwhelming unanimity of the companions.